سُوْرَةُ البَقَرَةِ
Surah Al-Baqara (2) — Ayah 30
وَإِذْ قَالَ رَبُّكَ لِلْمَلَـٰٓئِكَةِ إِنِّى جَاعِلٌ فِى ٱلْأَرْضِ خَلِيفَةً ۖ قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ ﴿30﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And (remember) when your Lord said to the angels: "Verily, I am going to place (mankind) generations after generations on earth." They said: "Will You place therein those who will make mischief therein and shed blood, - while we glorify You with praises and thanks and sanctify You." He (Allâh) said: "I know that which you do not know."
Word by Word — Arabic, Transliteration & Meaning
وَإِذْ
wa-idh
And when
قَالَ
qāla
said
رَبُّكَ
rabbuka
your Lord
لِلْمَلَـٰٓئِكَةِ
lil'malāikati
to the angels
إِنِّى
innī
Indeed, I (am)
جَاعِلٌۭ
jāʿilun
going to place
فِى
fī
in
ٱلْأَرْضِ
l-arḍi
the earth
خَلِيفَةًۭ ۖ
khalīfatan
a vicegerent
قَالُوٓا۟
qālū
they said
أَتَجْعَلُ
atajʿalu
Will You place
فِيهَا
fīhā
in it
مَن
man
(one) who
يُفْسِدُ
yuf'sidu
will spread corruption
فِيهَا
fīhā
in it
وَيَسْفِكُ
wayasfiku
and will shed
ٱلدِّمَآءَ
l-dimāa
[the] blood[s]
وَنَحْنُ
wanaḥnu
while we
نُسَبِّحُ
nusabbiḥu
[we] glorify (You)
بِحَمْدِكَ
biḥamdika
with Your praises
وَنُقَدِّسُ
wanuqaddisu
and we sanctify
لَكَ ۖ
laka
[to] You
قَالَ
qāla
He said
إِنِّىٓ
innī
Indeed, I
أَعْلَمُ
aʿlamu
[I] know
مَا
mā
what
لَا
lā
not
تَعْلَمُونَ
taʿlamūna
you know
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 30) ➊ From these verses, it is understood that angels are a separate creation and they existed before the creation of humans. In the definition of faith, after belief in Allah, the Messenger of Allah (peace be upon him) mentioned belief in the angels. [ بخاری، الإیمان، باب سؤال جبریل النبی صلی اللہ علیہ وسلم …: ۵۰ ] Declaring righteous humans or forces of goodness as angels is, in fact, a denial of their existence, which is contrary to faith.
➋ A khalifah is one who becomes a successor after someone’s death or in the case of their absence, or acts as a deputy in some matters when the original cannot carry out all affairs himself. Here, it is not correct to take khalifah as the khalifah of Allah, because neither will Allah die, nor is He absent, nor does He need anyone’s help in His works. Rather, according to Ibn Kathir (may Allah have mercy on him) {’’ قَوْمًا يَخْلُفُ بَعْضُهُمْ بَعْضًا قَرْنًا بَعْدَ قَرْنٍ جِيْلاً بَعْدَ جِيْلٍ‘‘} that is, by khalifah are meant those people who will succeed one another generation after generation. Similarly, by khalifah is not meant only Adam (peace be upon him), but the entire human race. The proof of this is that spreading corruption and bloodshed on earth was not the act of Adam (peace be upon him), but of the children of Adam. [ ابن کثیر ]
➌ How did the angels know that humans would cause corruption on earth? The answer is that Allah Himself had informed them. The proof is their statement: “We have no knowledge except what You have taught us.” The question of the angels was not an objection, but to understand the wisdom behind the creation of humans.
➋ A khalifah is one who becomes a successor after someone’s death or in the case of their absence, or acts as a deputy in some matters when the original cannot carry out all affairs himself. Here, it is not correct to take khalifah as the khalifah of Allah, because neither will Allah die, nor is He absent, nor does He need anyone’s help in His works. Rather, according to Ibn Kathir (may Allah have mercy on him) {’’ قَوْمًا يَخْلُفُ بَعْضُهُمْ بَعْضًا قَرْنًا بَعْدَ قَرْنٍ جِيْلاً بَعْدَ جِيْلٍ‘‘} that is, by khalifah are meant those people who will succeed one another generation after generation. Similarly, by khalifah is not meant only Adam (peace be upon him), but the entire human race. The proof of this is that spreading corruption and bloodshed on earth was not the act of Adam (peace be upon him), but of the children of Adam. [ ابن کثیر ]
➌ How did the angels know that humans would cause corruption on earth? The answer is that Allah Himself had informed them. The proof is their statement: “We have no knowledge except what You have taught us.” The question of the angels was not an objection, but to understand the wisdom behind the creation of humans.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
30. 1. مَلاَئِکَۃُ (Angels) Angels are Allah's creation made of light, whose abode is the heavens. They are engaged in carrying out commands and in His praise and sanctification, and they never disobey any of His orders.
30. 2. By خَلِیْفَۃُ is meant a people who will come one after another, and to say that man is Allah's vicegerent and deputy in this world is incorrect.
30. 3. The angels' statement was not out of envy or objection, but rather to know the reality and wisdom behind it: "O Lord, what is the wisdom in creating this creature when there will be some among them who will spread corruption and shed blood? If the purpose is Your worship, then we are present for that task, and we do not have the dangers that are expected from the new creation." Allah said, "I know better the wisdom for which, despite the mentioned evils, I am creating them, which you do not know, because among them will be prophets, martyrs, and the righteous." (Ibn Kathir)
30. 2. By خَلِیْفَۃُ is meant a people who will come one after another, and to say that man is Allah's vicegerent and deputy in this world is incorrect.
30. 3. The angels' statement was not out of envy or objection, but rather to know the reality and wisdom behind it: "O Lord, what is the wisdom in creating this creature when there will be some among them who will spread corruption and shed blood? If the purpose is Your worship, then we are present for that task, and we do not have the dangers that are expected from the new creation." Allah said, "I know better the wisdom for which, despite the mentioned evils, I am creating them, which you do not know, because among them will be prophets, martyrs, and the righteous." (Ibn Kathir)
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
30. And (O Prophet! recall) when your Lord said to the angels [38], "I am going to place a vicegerent [39] on the earth." They said, "Will You place in it one who will cause corruption and shed blood [40], while we glorify You with praise and declare Your holiness?" [41] Allah said, "Indeed, I know what you do not know." [42]
[38] The Permanent Status of Angels:
These days, some atheists have raised the doubt that by "angels" are meant those abstract forces that are operative in this workshop of the universe. From this verse, it is understood that angels are such beings who possess an independent personality, because there has been a conversation between Allah Almighty and them. Besides this, the names of some beings are also mentioned in the Quran.
[39] Adam is the vicegerent of whom?
Here, the word "khalifah" (deputy, representative) is used in an absolute sense. It cannot be explicitly known whether Adam ؑ is the vicegerent of Allah Almighty or of some other creation. Some scholars are of the opinion that a khalifah is one who assumes authority in the event of someone's death or absence, and since Allah is Ever-Living, Who never dies, and is always present, therefore Adam was not the vicegerent of Allah, but rather the vicegerent of the jinn. Then, there is also a narration that before the creation of man, jinn inhabited this earth, who used to cause mischief, corruption, and bloodshed, so Allah sent an army of angels who drove those jinn towards the seas, and Adam ؑ became their vicegerent. And some scholars are of the opinion that for vicegerency or representation, death or absence is not necessary; rather, an authoritative being can, even in his presence, delegate some powers to someone and make him his vicegerent or representative, so that he may use those powers according to His will. In our opinion, the second view is more correct, because it is also supported by a verse [33: 72], and also by the diplomatic system existing in the world. The translation of the referred verse is as follows: "We offered the trust to the heavens, the earth, and the mountains, but they refused to bear it and were afraid of it. But man undertook it. Indeed, he is ever unjust and ignorant." (33:72) And all commentators agree that here "trust" refers to the obedience of Allah Almighty and the burden of fulfilling His duties and commands and their implementation, and this is another name for the system of vicegerency.
[40] The assumption of the angels that "the children of Adam will only cause mischief and bloodshed in the world" was either on the basis that the jinn had already done the same on earth before, or on the basis that the being to whom authority is delegated and who is also given the power of will and choice, will not be able to avoid excess and deficiency, and thus mischief and corruption will occur.
[41] What was the objection of the angels to the creation of Adam?
The response of the angels was not an objection to the creation of Adam, but rather an expression of the lack of necessity for the creation of Adam. The angels said to Allah Almighty that, as those who manage affairs, we are running the workshop of the universe with full activity and excellence. We do not disobey Your command, we continue to glorify and sanctify You, and we also keep this universe pure and clean. And when all these tasks are being carried out well, then what is the need to create Adam ؑ as a vicegerent, especially in a situation where mischief and corruption are also expected from this vicegerent? Their intention was not that since we continue to glorify and sanctify You, therefore we are the real deserving ones of vicegerency, not Adam, who will do such and such things.
The Difference Between Tasbih and Taqdis:
In this verse, the words "tasbih" and "taqdis" have appeared. Tasbih means to say "Subhan Allah" or to mention "Subhan Allah," or to describe, by word or by state, the attribute of that Being Who is free from all kinds of defects, shortcomings, and weaknesses. Thus, this word is used to describe the excellences of Allah Almighty in a positive manner and to express His praise or commendation. Taqdis means to negate those things which are not befitting to Allah Almighty. And "Quddus" means that Being Who is free from the need of others' partnership and from other impurities like shirk, i.e., free from both opposites and equals (Maqayis al-Lughah). The purpose of tasbih is to express praise, and the purpose of taqdis is to express the transcendence of Allah Almighty.
[42] This is the general answer of Allah Almighty to the angels. The detailed answer is coming ahead. However, incidentally, from this verse it is also understood that even the angels do not possess knowledge of the unseen.
[38] The Permanent Status of Angels:
These days, some atheists have raised the doubt that by "angels" are meant those abstract forces that are operative in this workshop of the universe. From this verse, it is understood that angels are such beings who possess an independent personality, because there has been a conversation between Allah Almighty and them. Besides this, the names of some beings are also mentioned in the Quran.
[39] Adam is the vicegerent of whom?
Here, the word "khalifah" (deputy, representative) is used in an absolute sense. It cannot be explicitly known whether Adam ؑ is the vicegerent of Allah Almighty or of some other creation. Some scholars are of the opinion that a khalifah is one who assumes authority in the event of someone's death or absence, and since Allah is Ever-Living, Who never dies, and is always present, therefore Adam was not the vicegerent of Allah, but rather the vicegerent of the jinn. Then, there is also a narration that before the creation of man, jinn inhabited this earth, who used to cause mischief, corruption, and bloodshed, so Allah sent an army of angels who drove those jinn towards the seas, and Adam ؑ became their vicegerent. And some scholars are of the opinion that for vicegerency or representation, death or absence is not necessary; rather, an authoritative being can, even in his presence, delegate some powers to someone and make him his vicegerent or representative, so that he may use those powers according to His will. In our opinion, the second view is more correct, because it is also supported by a verse [33: 72], and also by the diplomatic system existing in the world. The translation of the referred verse is as follows: "We offered the trust to the heavens, the earth, and the mountains, but they refused to bear it and were afraid of it. But man undertook it. Indeed, he is ever unjust and ignorant." (33:72) And all commentators agree that here "trust" refers to the obedience of Allah Almighty and the burden of fulfilling His duties and commands and their implementation, and this is another name for the system of vicegerency.
[40] The assumption of the angels that "the children of Adam will only cause mischief and bloodshed in the world" was either on the basis that the jinn had already done the same on earth before, or on the basis that the being to whom authority is delegated and who is also given the power of will and choice, will not be able to avoid excess and deficiency, and thus mischief and corruption will occur.
[41] What was the objection of the angels to the creation of Adam?
The response of the angels was not an objection to the creation of Adam, but rather an expression of the lack of necessity for the creation of Adam. The angels said to Allah Almighty that, as those who manage affairs, we are running the workshop of the universe with full activity and excellence. We do not disobey Your command, we continue to glorify and sanctify You, and we also keep this universe pure and clean. And when all these tasks are being carried out well, then what is the need to create Adam ؑ as a vicegerent, especially in a situation where mischief and corruption are also expected from this vicegerent? Their intention was not that since we continue to glorify and sanctify You, therefore we are the real deserving ones of vicegerency, not Adam, who will do such and such things.
The Difference Between Tasbih and Taqdis:
In this verse, the words "tasbih" and "taqdis" have appeared. Tasbih means to say "Subhan Allah" or to mention "Subhan Allah," or to describe, by word or by state, the attribute of that Being Who is free from all kinds of defects, shortcomings, and weaknesses. Thus, this word is used to describe the excellences of Allah Almighty in a positive manner and to express His praise or commendation. Taqdis means to negate those things which are not befitting to Allah Almighty. And "Quddus" means that Being Who is free from the need of others' partnership and from other impurities like shirk, i.e., free from both opposites and equals (Maqayis al-Lughah). The purpose of tasbih is to express praise, and the purpose of taqdis is to express the transcendence of Allah Almighty.
[42] This is the general answer of Allah Almighty to the angels. The detailed answer is coming ahead. However, incidentally, from this verse it is also understood that even the angels do not possess knowledge of the unseen.
